Thera 1.48: Sanjaya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(48):Sanjaya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =48. Sañjaya= He was reborn in this Buddha-age, at Rājagaha, as the son of a wealthy brahmin(priest). Grown up, he followed the example of Brahmāyu, Pokkharasāti and other well-known brahmins(priests) , who found faith in the Lord(Buddha) and reached the First Path(of nirvanic trance). Later he entered the Monk’s order and acquired the 53 six abhiññā(higher knowledge)s. Then, declaring anna(supreme attainment), he uttered this verse: ---- 48 Yato ahaɱ pabbajito agārasmānagāriyaɱ|| Nābhijānāmi saŋkappaɱ anariyaɱ dosasaɱhitan' ti.|| || ---- 48 Since I went forth(for monkhood) from home to homeless life, Never have I harboured conscious wish or plan Un-Ariyan, or linked with enmity.1 ---- 1 Cf. verses 603, 645. Pokkharasāti and other brahmins(priests) are named as adherents in the Vāseṭṭha Sutta (Sutta-Nipāta, iii. 9), but Sañjāyā is not mentioned. This is not the teacher of Sāriputta (CCLIX.). ---- 1.5-848 Commentary on the stanza of =Sañjaya Thera= 8,1. The stanza starting with: Yato ahaṃ constitutes that of the venerable Thera Sañjaya. What is the origin? He also, having done devoted service toward former Buddhas, accumulation meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa), collected material (vaṭṭhuṃ Saṅgharitvā) by way of proclaiming (saṃkitti) in a large corporation of commercial guilds (pūga), doing meritorius deeds dedicated to the three gems, he himself, however, was destitute, at the time of the Blessed One Vipassī, and he kept himself busy (byāvaṭo) with the doing of meritorious deeds for that crowd (gaṇa) and so on. Time after time, he would approach the Blessed One, paid his homage to Him, and being pious-minded, he rendered his service to this and that category not only towards Buddha but also to the Bhikkhus. On account of that act of merit he was reborn in the divine world and having dome meritorious deeds now and then, he wandered about his rounds of repeated rebirths in excellent existences even, and was reborn as the son of a wealthy brahmin, at Rājagaha, when this Buddha arose, known by the name of Sañjaya. On having come of age, he noticed such well-known brahmins as Brahmāyu, Pokkharasāti and so on, being specially pious towards the dispensation (sāsana), there sprang up in him pleasing piety and he approached the Master. To him the Master taught the dhamma. He listened to the truth (dhamma) and became a sotāpanna (strean-winner). Subsequently, he became a monk. On having becoem a monk he became the recipient of six sorts of super-knowoledge (abhiññā), even in his hall of tonsure. Hence has it been said in the Apadāna:– “There was a great corporation of guilds for the Blessed One Vipassī; I was one who rendered my service (veyyāvaccakaro); I kept myself busily occupied in all things that should be done (sabbakiccesu vavato). I had nothing also to make my charitable offering (deyyadhamma), to Sugata, the great sage. At the feet of the Master I paid my homage with my mind pleasingly pious (vippasannena) It was ninety one aeons (kappa) ago that I did my serving duties; I do not remember any evil existence; this is the fruitful result of rendering service. Eight aeons (kappa) ago from now also, I became a world king great and strong known as well-thoughtful (Sucintita) endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out. 8,2. Having, however, become one possessed of six sorts of super knowledge, he uttered a stanza starting with “Yato ahaṃ pabbajito in order to make manifest his Arahantship (aññā). 48. There Yato ahaṃ pabbajito means: Originating from, beginning from the time I became a monk. Nābhijānāmi saṅkappaṃ anariyaṃ dosasaṃhitaṃ is to be construed thus:– Beginning from the time of my becoming monk, I do not remember my rousing up of such wrong reflections as sensual thoughts and so on, which had gained the name of “saṅkappo (intention)” because of such intention as unreal quality and so on, in contemplating (ārammaṇe) the ignoble evil objects of sense, associated with such faults as lust and so on, thereafter even, which is ignoble and lowly mean (nihīna), since they are either avoided (anaraṇīyatā) by the holy (ariya) or cherished (araṇīvatā) by the unholy people (anariya); he made manifest his Arahantship (aññā) with these words; “khuraggeyeva mayā Arahanttaṃ pattaṃ (Arahantship was attained by me even as my hair was shaved off by means of a razor (khura).” Commentary on the stanza of the Thera Sañjaya is complete. **********oOo********* ----